The Church, the Falling Away, and the Restoration

by J. W. Shepherd

PART III
The Reformation in Europe

CHAPTER I.
JOHN WYCKLIFFE

The Roman Catholic Church, as we have already seen, had reached such a degree of corruption in doctrine and practice, so deep and widespread, that it would seem quite impossible for it to reach further degradation. The name of Christ was everywhere professed, but a devout believer was seldom found. The Christ was hidden that his pretended representatives might be all in all. Justification by faith was denounced in order to open up a trade in indulgences to enrich the papacy by the sale of salvation. The commands of God were openly made void by the doctrines and commandments of men. Apostolic order and ordinances had given place to those of the “man of sin.” “The mystery of lawlessness” stood out in full proportions.

And yet, notwithstanding all this, there were forces at work, in different parts of Europe, moving on to conflict and reform that were destined to break the all but universal sway of the papacy. There can be no doubt that the invention of printing, the gradual revival of learning, and the enlarged acquaintance with the Scriptures, all made directly against the then existing conditions. The Reformation was effected and the names of its chief actors have come down to us with deserved honor, and yet how imperfect the work done and the spirit of the doers of it. Measuring both by the doctrine and practice of the apostles can not but compel the conclusion that the Reformation from the first onward needed immense reformation to bring it up to the measures of the divine standard. And still it may be that any nearer approach to a completely scriptural work and spirit would have been quite futile under the existing conditions.

John Wyckliffe, who flourished in the latter part of the fourteenth century, popularly called the “Morning Star of the Reformation,” was the first to distinguish himself in fighting against the supremacy of the pope, the doctrine of transubstantiation, and the abuses of the hierarchy. As early as 1360 he became known as the opponent of the mendicant friars who infested England, interfering with school discipline, as well as domestic relations. He exposed the venality and superstition of the monkish orders with a vigor of reasoning and a keen satire. Efforts were made by a commission appointed by the king to have the evil abrogated, and such arrangements were finally made; but the pope soon violated the compact and Parliament again took action against the Roman usurpations. These developments fully opened the eyes of Wyckliffe to the intolerant corruption of the Roman See, and he began henceforth to argue and teach, preach and write, boldly and without reserve against the papal system.

TRANSLATES THE BIBLE INTO ENGLISH

But the greatest work of Wyckliffe for the enlightenment of the world was the translation of the Bible into the English language. But in order to appreciate the difficulties of his task, we should remember that Rome had not only utterly neglected and contemned the Sacred writings, but had interdicted their translation into any vernacular tongue. She claimed that it was not only unlawful, but injurious, for the people at large to read the Scriptures. Nor was this idea left to pass current merely as a received opinion, but it was a subject which was considered by councils, and canons were enacted against it. Not to mention other proofs of this, more than one hundred and fifty years before Wyckliffe had finished his translation of the Bible, in the year 1229, at the Council of Toulouse, forty-five canons were passed and issued for the extinction of heresy and the re-establishment of peace. One of these canons involved the first court of inquisition, and another, the first canon, forbade the Scriptures to the laity, or the translation of any portion of them into the common tongue. The latter was expressed in the following very pointed terms:

We also forbid the laity to possess any of the books of the Old or New Testament, except, perhaps, the Psalter or Breviary for the Divine Offices, or the Hours of the Blessed Virgin, which some, out of devotion, wish to have; but having any of these books translated into the vulgar tongue, we strictly forbid.

In the face of all this, and far more than I can now explain, Wyckliffe performed his arduous task of translation. Of this great work, a competent critic most appropriately remarks: “From an early period of his life he had devoted his various learning, and his powerful energies of mind, to effect this, and, at length, by intense application on his part, and from assistance from a few of the most learned of his followers, he had the glory to complete a book, which, alone, would have been sufficient (or at least ought) to have procured the veneration of his own age, and the commendation of posterity.”

While engaged in this work, in the year 1379, he was taken violently ill, and the friars, imagining that his course was now near its end, contrived to visit him. Four of their ablest men had been selected, or a friar from each of the mendicant orders, and they were admitted to a patient hearing. After reminding him of the great injury he had done to their order, they exhorted him, as one near to death, that he would now, as a true penitent, bewail and revoke, in their presence, whatever he had said to their disparagement. As soon as they had done, Wyckliffe, calling for his servant, desired to be raised up on his pillow; and then collecting all his strength, with a severe and expressive countenance, and in a tone not to be misunderstood, exclaimed: